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Vada ]
Gaṇadharavada
इत्यतो न शून्यं जगत् । अथ शून्यताविज्ञान-वचनद्वयं जातमप्यजातमिष्यते, तर्हि तद्विज्ञान-वचनाभ्यां विना केनासौ शून्यता प्रकाशिता ? -न केनचिदिति शून्यतानुपपत्तिरिति ॥ १७९ ॥ (१७२७) ॥
: 237:
D. C.-Just as the statement as well as knowledge that everything is sūnya are accepted as having been produced in any way whatsoever, in the same way, other objects such as ghata, pata etc., should also be taken as jeta. And, if you accept vijñāna and vacana about śūnyatā to be a-jāta, how would you be able to express sunyatā without the help of vijñāna or vacana, about it? Hence, śünyata is not acceptible in any way. 1.9 (1727).
Also,
जायइ जायमजायं जायाजायमह जायमाणं च ।
कज्जमिह विवक्खाए न जायए सव्वहा किंचि ॥ १८० ॥ (१७२८) रूवि त्ति जाइ जाओ कुंभो संठाणओ पुणरजाओ । जायाजाओ दोहि वि तस्समयं जायमाणो ति ॥ १८१ ॥ (१७२९)
पुव्वकओ उ घडतया परपज्जा एहिं तदुभएहिं च । जायंतो य पडतया न जायए सव्वहा कुंभो ॥१८२॥ (१७३०) बोमाइ निच्चजायं न जायए तेण सव्वहा सोम्म ! | इय दव्वतया सव्वं भवणिज्जं पज्जवगईए || १८३॥ (१७३१)
Jayai jāyamajāyam jāyājāyamaha jayamāṇam ca Kajjamiha vivakkhad na jāyad savvahā kimci. 180 ( 1728 )
Rūvi tti jai jāö kumbho samṭhāṇaö puṇarajāö | Jāyājāö dohi vi tassamayam jāyamāno tti. 181 ( 1729) Puvvakaö u ghaḍataya para pajjāèhim tadubhad him ca Jāyanto ya padatayā na jāyad savvahā kumbho. 182 (1730 )
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